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Golub calls the self into question as a sort of placeholder for bigger historical narratives that are in effect all origin stories. A Jewish mindset replaces Jewish historical experience and the idea of post-someone-else's traumatic experience presents as a hypothetical condition. Who or what then constitutes the first-person subject's community—the "we" of the "I" and can they ever become synonymous, and does this idea of "becoming" render this an impossible proposition? Do fictional/fiction's genealogies provide models for rapprochement with the impossibility of our own ambitions or do they further alienate these ambitions from any claim of truth-seeking and truth-telling? Can the "I" make truth claims for what is not ostensibly real? The self metastasizes into film personae as cancer intervenes.

DOI: 10.1007/978-3-030-05612-4_3

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